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Colonial Williamsburg, a Safe Space for Learning History

a Revolutionary War era soldier in a tri-corner hat and a modern couple look at the screen of a smartphone

When you woke up this morning, you probably didn’t think the most interesting & thought-provoking thing you’d read today was about Colonial Williamsburg. Laura Jedeed’s piece for Politico, Where MAGA Granddads and Resistance Moms Go to Learn America’s Most Painful History Lessons, is about how folks at the living museum strive to accurately interpret the past while remaining accessible to those who might feel challenged by those truths.

In this excerpt, Jedeed describes how long-time museum interpreter Stephen Seals approaches portraying James Armistead Lafayette, an enslaved man who served as a spy for the American forces during the Revolution:

James Armistead Lafayette’s story encapsulates the paradox at the heart of America’s founding; enslavers who founded a nation to preserve liberty from tyrants. “To get a guest to understand that โ€” to many of them it completely destroys their self-worth,” Seals said. “My job is to minimize their feelings of that destruction.”

That job can require a deft hand and emotional control, as when an older Southern man visiting Colonial Williamsburg with his granddaughter complained about what he saw as the museum’s hyperfocus on American chattel slavery when slavery has existed for millennia. “He’s like, ‘I’m kind of an expert in that sort of thing,’” Seals recalls. “My mind went, ding ding ding! Because that’s also something that I’ve read a lot about as well, which means I can have a conversation.” Seals asked the guest about the realities of enslavement in Greece and Rome, and how those institutions differed from slavery in Colonial America. The differences quickly became apparent. Classical slavery was not hereditary or explicitly based on theories of superior and inferior races, and enslaved people in Greece and Rome had many avenues to attain freedom and become full citizens.

“He actually said to me, ‘I never thought of it that way,’” Seals said. “I didn’t have to embarrass him in front of his granddaughter, which would have completely shut him down.”

In some ways, this was the exchange between two equals that it appeared to be on the surface. But Seals had to do most of the emotional and intellectual work to bridge that divide. At bottom, interpretation is a customer service job, and the power imbalance in favor of the guests is baked in. “Sometimes I’ve got to put myself to the side โ€” actually, most of the time I have to put myself to the side โ€” to think about where [the guests] are and what they need,” Seals remarked.

Read the whole thing, it’s interesting throughout.

Discussion  4 comments

Keight

Clint Smith's book How the Word is Passed includes his experiences visiting Monticello and the Whitney Plantation, two more institutions that have evolved their approach to portraying their histories. It's also a beautifully written book!

Matthew Cohen

I really love this. I think one of the more unfortunate rhetorical moves to come out of the last ~15 years of online political discourse is "it's not my job to educate you." I get the frustration at the core of that statement. It shouldn't be the job of people who've experienced more of the pointy end of our shared history than the rest of us to explain what that's been like. But, unfortunately, they are the only ones who can do it. Of course it is quite literally Seals's job to educate the people visiting Colonial Williamsburg, but I see in his comments a recognition that it is, in a much broader sense, his job to help people come to recognize the validity of his way of seeing the world. That they won't get there on their own. Which means, yes, that he has to put a lot more work into these conversations than the people he is talking to.

And yes, again, it shouldn't be that way. But we need to come to terms with the reality that it is that way.

Tra H

The medium is the message. The difference here is Seals interactions are happening in real life. Social media, where most online political discourse takes place these days, is a terrible medium for any sort of thoughtful communication. Look at all the nonverbal pieces of information Seals had to work with during his conversation:

  1. He knew he was an older gentleman because he could see him
  2. He knew the man was southern because he could hear him
  3. He could sense the man's mood (upset) because they were in the same space
  4. Lastly, he was aware the man may be sensitive around being embarrassed in front of his granddaughter

With all of that information, Seals was able to use the appropriate communication style to get his point across. He formed a relationship around the man's knowledge of other types of slavery and had mutually respectful conversation.

None of that is possible on the internet. You're just replying to the disembodied words of hopefully another human. The cost benefit analysis of trying to get someone to see you and your experiences as a fully human is abysmal, trust me, I used to try and it's draining.

You could have the exact same conversation Seals had and earnestly try to explain why American chattel slavery is different (for the 1000th time on the internet), and in the end you're still more likely to be called the n-word than to have the other person say "oh I didn't see it that way". Unfortunately, when we're met with this type of interaction online, the safest bet is to assume a troll and act accordingly. There are definitely spaces where this isn't the case (Kottke's website for instance) but for the most part that's the reality we deal with.

Matthew Cohen

These are all great points. I wish there was a takeaway other than "the internet has broken our brains."

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